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The past and future are immanent in an object, existing as different sectors in the same flow of
experiential substances.
IV.13 "!0 & �# : ��x �9 �x��xd"�
te vyaktas�k�m� gu��tm�na�
te = they, these
vyakta = manifest
s�k�m� = subtle
gu�a = fundamental qualities of nature
�tm�na� = self, essence
The characteristics of these sectors, whether manifest or subtle, are imparted by the fundamental
qualities of nature.
IV.14 �D ��x���"xظ "!9 "!^"��
pari��maikatv�d vastu-tattvam
pari��ma = transformation
ekatv�t = oneness
vastu = object, substance
tattvam = thusness, elemental quality, principle
Their transformations tend to blur together, imbuing each new object with a quality of substantiality.
IV.15 " "!9 x&!�0 D �%+"0 �x%��D "@+"#� �e"�x�
vastu-s�mye citta-bhed�t tayor vibhakta� panth��
vastu = object, substance
s�mye = equality
citta = consciousness
bhed�t = division, difference
tayo� = of both
vibhakta� = separation
panth�� = path
People perceive the same object differently, as each person s perception follows a separate path from
another s.
IV.16 d" ���D �%"!e"&� " "!9 "!ƥ��x��~ "!�x D �� �x"!�
na caika-citta-tantram vastu tad apram��aka� tad� ki� sy�t
na = not
ca = and
eka = one
citta = consciousness
tantram = dependent
vastu = object, substance
tad = that, these
apram��aka� = unobserved
tad� = then
ki� = what
sy�t = could be
But the object is not dependent on either of those perceptions; if it were, what would happen to it
when nobody was looking?
IV.17 "!�9 ��x�x�0 D �"xD ��% � " "!9 �%x"!x�%x"!��
tad-upar�g�pek�itv�c-cittasya vastu j��t�j��tam
tad = its, that
upar�ga = coloring
apek�itv�t = necessity
cittasya = consciousness
vastu = object, substance
j��ta = known
aj��tam = not known
An object is only known by a consciousness it has colored; otherwise, it is not known.
IV.18 �x �%x"!xD ���%"! %� "!���+"�� �9 �R �x�D ��xD ��"x"!�
sad� j��t�� citta-v�ttayas tat-prabho� puru�asy�pari��mitv�t
sad� = always
j��t�� = known
citta = consciousness
v�ttaya� = patterning, turnings, movements
tad = that, these
prabho� = superior
puru�asya = pure awareness
apari��mitv�t = immutability
Patterns of consciousness are always known by pure awareness, their ultimate, unchanging witness.
IV.19 d" "!"!� "x+"x � �! ��"x"!�
na tat sv�bh�sa� d��yatv�t
na = not
tat = that, these
sva = own
�bh�sa� = luminosity
d��yatv�t = seen-ness
Consciousness is seen not by its own light, but by awareness.
IV.20 �� ��0 ��+"�xd"" "x����
eka-samaye cobhay�navadh�ra�am
eka= one
samaye = circumstance
ca = and
ubhaya = both
anavadh�ra�am = not perceiving
Furthermore, consciousness and its object cannot be perceived at once.
IV.21 D �%xe""!��! ��0 +"9 D ��"9 ��0 �D "!�� ó�� �! D "! óϿ���
citt�ntara-d��ye buddhi-buddher atiprasa�ga� sm�ti-sa�kara� ca
citta = consciousness
antara = other
d��ye = seen
buddhi = perception, cognition
buddhe� = perception, cognition
atiprasa�ga� = regress
sm�ti = memory, mindfulness, depth memory
sa�kara� = confusion, mixing up
ca = and
If consciousness were perceived by itself instead of awareness, the chain of such perceptions would
regress infinitely, imploding memory.
IV.22 D �"!0 ���D "! ��$�x�x "!�x�x�x�%x� ""9 D �� �"0 �d"��
citer apratisa�kram�y�s tad-�k�r�pattau svabuddhi-samvedanam
cite� = pure awareness
apratisa�kram�y�� = immobile, unchanging
tad = its, that
�k�ra = shape
�pattau = assumes, occurs
sva = own
buddhi = perception, intelligence
samvedanam = sensitivity
Once it is stilled, though, consciousness mirrors unchanging pure awareness, and can reflect itself
being perceived.
IV.23 ��S�! �! ��˥�#~ D �%� "x@�@��
dra���-d��yoparakta� citta� sarv�rtham
dra��� = seer, pure awareness
d��ya = what is seen
uparakta� = colored
citta� = consciousness
sarva = all
artham = meaning, purpose, approach, object
Then, consciousness can be colored by both pure awareness and the phenomenal world, thereby
fulfilling all its purposes.
IV.24 "!� ó��0 �"x d"xD +"D ���&�D � ��x�@� � ���xD ��"x"!�
tad asa�khyeya-v�san�bhi� citram api par�rtha� sa�hatya-k�ritv�t
tad = that, these
asa�khyeya = countless
v�san�bhi� = latent properties, traits
citram = variegated, spotted
api = also
para = other
artha� = meaning, purpose, approach, object
sa�hatya = compound
k�ritv�t = activity
Even when colored by countless latent traits, consciousness, like all compound phenomena, has
another purpose - to serve awareness.
IV.25 D "�0 R�D �@d" �x��+"x"+"x"d"xD "D d""! D %�
vi�e�a-dar�ina �tma-bh�va-bh�van�-viniv�tti�
vi�e�a = difference, distinction; distinct, particular
dar�ina = one who sees
�tma = self, essence
bh�va = being, becoming
bh�van� = realizing, becoming
viniv�tti� = cessation
As soon as one can distinguish between consciousness and awareness, the ongoing construction of the
self ceases.
IV.26 "!�x D ""0 �D d"&!d"� ��"H"��x�+"x�~ D �%��
tad� viveka-nimna� kaivalya-pr�g-bh�ra� cittam
tad� = then
viveka = discrimination
nimna� = bent, inclined toward
kaivalya = emancipation, isolation of pure awareness
pr�g = before
bh�ra� = load
cittam = consciousness
Consciousness, now oriented to this distinction, can gravitate toward freedom - the fully integrated
knowledge that pure awareness is independent from nature.
IV.27 "!D � "���R9 �����xe""!�xD � � �x�0 ���
tac-chidre�u pratyay�ntar��i sa�sk�rebhya�
tad = that, these
chidre�u = gap
pratyaya = perception, thought, intention, representation
antar��i = other
sa�sk�rebhya� = latent impressions
Any gaps in discriminating awareness allow distracting thoughts to emerge from the store of latent
impressions.
IV.28 xd"�0 Rx� �0 �"�9 #��
h�nam e��m kle�avad uktam
h�nam = cessation
e��m = of these
kle�avat = like the causes of suffering
uktam = described, explained
These distractions can be subdued, as the causes of suffering were, by tracing them back to their
origin, or through meditative absorption.
IV.29 �� ó��xd"0 ɵ��9 �� � "@�x D ""0 ���x"!0 "@�@�0 �� �xD "�
prasa�khy�ne pyakus�dasya sarvath� viveka-khyater dharma-megha� sam�dhi�
prasa�khy�ne = elevation, summit
api = also
akus�dasya = one without greed
sarvath� = in all circumstances
viveka = discrimination
khyate� = seeing
dharma = property, visible form, experiential substance
megha� = cloud, rain showers
sam�dhi� = oneness, integration
One who regards even the most exalted states disinterestedly, discriminating continuously between
pure awareness and the phenomenal world, enters the final stage of integration, in which nature is
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